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^UNITED STATES OF AMERICA.*^ 

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FIDELITY TO TRUTH: 



OE, 



WHAT CHURCH SHALL I JOIN ? 

BEING THE SUBSTANCE OF A 

DISCOURSE 

DELIVERED ON DECEMBER 14TH, 
AND REPEATED BY REQUEST, DECEMBER 21 ST, 1856, 



UNION M. E. CHDRCH, PHILADELPHIA, 

BY THE PASTOE, 

FRANCIS HODGSON, D. D. 



Prove all things ; hold fast that which is good " — 1 Thess. v. 21 

PHILADELPHIA: I 
PRINTED FOR THE AUTHOR OF WA«H»tf 

BY T. K. AND P. GL COLLINS 

FOR SALE AT THE PHILADELPHIA CONFERENCE TRACT 
DEPOSITORY, NO. 57 NORTH SIXTH STREET, AND 
BY HIGGINS AND PERKINPINE, NO. 40 
NORTH FOURTH STREET. 

1857. 



Entered according to Act of Congress, in the year 1857. by 

FRANCIS HODGSON, D.D., 

in the Office of the Clerk of the District Court of the United States in 
and for the Eastern District of Pennsylvania. 



PREFACE. 



Deeply impressed with the importance of the subject 
of the following discourse, the author resolved upon 
calling public attention to it. Accordingly, he gave no- 
tice that he would discuss it in his pulpit on Sabbath 
morning, Dec. 14, 1856. On that morning one of the 
most violent rain-storms of the year occurred. The 
audience was inevitably small, and yet very select, seve- 
ral of other congregations having come great distances 
to hear what might be said. Within a few hours of the 
delivery of the sermon the following request was pre- 
sented : — 

Philadelphia, December 14, 1856. 

Rev. F. Hodgson, D. D. — 

Dear Doctor: Having heard, with great interest, the 
discourse delivered by you this morning, and believing it 
called for by existing circumstances, and calculated to be 
extensively useful, we take the liberty of soliciting its 
repetition at your earliest convenience; especially as 
many of our friends were prevented from being present 
this morning, in consequence of the extreme inclemency 
of the weather. Yours, affectionately, 
Samuel Chubb, H. Coulter, 

Thomas B. Welsh, John Bell Robinson, 

David Swope, Benj. C. Hopper, 

Joseph Cox, 1 D. H. Loudenslager, 

John F. Keen, Geo. W. Evans. 

Merrick Barnes, 

The sermon was repeated on the evening of the next 
Sabbath. On Monday morning it became the topic of 
conversation among the ministers of the several Method- 



iv 



PREFACE. 



ist churches as they assembled for tlie stated Preachers' 
Meeting, and a resolution was passed requesting the 
author to read it before that body at its next meeting. 
This request was complied with, and resulted in the fol- 
lowing : — 

Philadelphia, January 26, 1857. 
Rev. F. Hodgson, D. D,— 

Dear Brother: Having listened, with pleasure, to 
the reading of your sermon on December 22, 1856, before 
the Preachers' Meeting of the M. E. Church of Philadel- 
phia, at the request of that body, and deeming it a sub- 
ject worthy of serious attention in the present state of 
the Christian church, we respectfully request its publi- 
cation. 

Irvin H. Torrence, J. H. Turner, 

Jas. R. Anderson, T. A. Fernley, 

Chas. I. Thojlpson, Andrew Longacse, 

E. J. Wat, R. M. Greenbanx, 

Andrew Manship, Thos. C. Murphy, 

G. Dixon Bowen, C. E. Turner, 

W. Kenney, Benj. T. Sewell, 

J. B. Ayars, J. M. McCarter, 

W. H. Elliott, A. Gather. 

A few words of explanation may be necessary here. 
The sermon was delivered extemporaneously, with no 
other written preparation than was necessary to indicate 
the arrangement of the topics, arguments, and illustra- 
tions. Consequently, some things were said in the first 
delivery which were not in the second ; some in the second 
which were not in the first ; and, in the effort of writing, 
some things have probably been forgotten which were 
uttered in preaching, and some expressions used which 
did not occur on either of the former occasions ; but the 
discourse is substantially the same. 



FIDELITY TO TRUTH. 



" Prove all tilings ; hold fast that which is good." — 
1 Thess. v. 21. 

The words immediately preceding the 
text just read are, " Despise not prophesy- 
ings." The term " prophesyings," in this 
instance, is not used in the sense of inspired 
predictions, but of preaching the Gospel. 
These prophesyings are liable to be despised 
from various causes, not implying any nota- 
ble imperfection in them, but originating in 
the perverseness, or the misconceptions of 
those to. whom they are addressed. But 
while due attention and deference are to be 
paid to the preacher and his message, his 
hearers are not bound to receive any doctrine, 
or to submit to any precept upon his autho- 
1* 



6 



FIDELITY TO TRUTH. 



rity merely. They are not only at liberty, 
but are required, to try his teachings by that 
infallible standard, the Holy Scriptures. 
"To the law and to the testimony: if they 
speak not according to this word, it is because 
there is no light in them." The Apostle 
emphatically asserts the right of private 
judgment. But though it is our privilege, 
and even our duty, to prove all things — to 
bring everything to trial that invokes our 
credence — we have no encouragement to be 
vacillating and unsettled ; ever learning and 
never coming to the knowledge of the truth; 
or acting, in relation to the truth, according 
to caprice, or considerations of personal con- 
venience. We are to prove all things, and 
hold fast that which is good. The text, in 
order to approve of some, would have to 
read — Prove all things, hold fast nothing, or 
hold fast that which is evil, or hold fast that 
which is good, and that which is evil, indif- 
ferently. 

I purpose, on this occasion, to give this 
requisition a special application — to apply 
it to the question of determining our Church 



FIDELITY" TO TEUTH. 



7 



relations. I have engaged to resolve the 
following question : Is a minister of the gos- 
pel justifiable in leaving a denomination, the 
distinctive doctrines of which he believes, 
and connecting himself with one the distinct- 
ive doctrines of which he does not believe ? 
This task is entered upon with great serious- 
ness and a deep impression of the importance 
of the subject. 

Before entering immediately upon the 
topic announced, I ask your attention to some 
preliminary considerations, having an im- 
portant bearing thereon. 

The Church of God is one, and yet exists 
in various divisions, or sects, or churches, or 
denominations. The true idea of unity 
among Christians does not require that all 
of them should be in one visible organization, 
and governed by one visible headship ; but 
that all should be animated by one spirit, 
aim at one common object, and acknowledge 
Christ as Lord to the glory of the Father. 
An imperfect illustration of this unity may 
be derived from, the structure of our civil 
government. We have a number of sove- 



8 



FIDELITY TO TRUTH. 



reign States, each with its legislature, its 
judiciary, and its executive authorities — all 
the powers, and forms, and appliances of in- 
dependent government ; and yet, voluntarily 
acknowledging a general authority, and con- 
forming to one great constitution. So the 
various sects, or churches, though governing 
themselves independently of each other, ac- 
knowledge, with one accord, the supremacy 
of Jesus Christ. They are one in him. This 
analogy, though imperfect, may aid our con- 
ceptions somewhat. The result of an at- 
tempt to establish a visible ecclesiastical 
jurisdiction, of universal authority, has been 
pre-eminently disastrous; suppressing free- 
dom of speech and of mind ; consigning hun- 
dreds of thousands to torture, and saturating 
the earth with blood. 

The ground of this division of the Church 
into sects is not geographical relations, or 
local peculiarities (though I do not deny that 
either of these may constitute a sufficient 
reason), but differences of opinion respecting 
the teachings of the Bible. These various 
sects occupy the same territory. 



FIDELITY TO TRUTH. 



9 



Some may question whether there are any 
considerable differences of opinion among 
Christians, having often heard it said that 
there are not. That there are, cannot rea- 
sonably be denied. They may be magnified 
for party purposes, and, for the same pur- 
poses, may be minified. Nothing can be 
gained by either of these expedients. Nor 
are these differences unimportant. They af- 
fect the leading principles of the divine go- 
vernment, and the answer to the question, 
"What must I do to be saved?" Take as 
examples the two prominent theories, Calvin- 
ism and Arminianism. One of these affirms, 
and the other denies, that God has unchang- 
ably foreordained whatsoever comes to pass; 
that he has elected to eternal salvation and 
glory a definite number of angels and men 
without any foresight of faith or good works, 
or perseverance in either of them, or any 
other thing in the creature, as conditions or 
causes, moving him thereto, and has uncon- 
ditionally reprobated all the rest; that re- 
pentance and faith are fruits and evidences 



10 FIDELITY TO TRUTH. 



of regeneration, and that a Christian cannot 
finally fall from a state of grace. 

It is not strange that Christians should 
differ in opinion. Grod has not seen it proper 
to make any human being infallible. Men 
differ upon all subjects. We are all republi- 
cans as to civil government. There are few 
men in this country who would not take the 
sword, if necessary, to prevent the establish- 
ment of a monarchy in the place of our re- 
public. There is a remarkable agreement 
amongst us, as to certain leading principles 
and measures of government, and yet, what 
differences! How are we divided into par- 
ties ! This is not the result of party spirit 
merely ; there are differences of opinion in 
every department of thought. 

The sects, in standing separate, do not 
mean to intimate that none are Christians 
except those within their own respective in- 
closures. It is generally understood, that 
many, and great errors, may be held by those 
who are governed by love to God and man ; 
and love is the fulfilling of the law. Hence, 
objections to a man's opinions are not neces- 



FIDELITY TO TRUTH, 



11 



sarily viewed in the light of objections to 
his moral character. I will not now under- 
take to say how much error, or what parti- 
cular errors, may consist with a sound reli- 
gious experience. A comparison of views 
upon this point, would probably prove me 
as liberal as any in this assembly. 

By some this division of the Christian 
Church into sects, on the ground of difference 
of theological opinions, is objected to. "We 
are told that it exposes Christianity to the 
cavils of infidelity — creating suspicions of 
the truth of the Bible, and of the sincerity of 
Christians. But these differences of opinion 
would exist, and be a source of strife and 
agitation, if there were no such divisions. 
If by merging all the sects into one great 
organization we could purge the religious 
world of all error, I should be in favor of 
the measure. Infidelity is not to be imposed 
upon by a mere outside show of unity. 
Some infidels have been members of Chris- 
tian Churches — ministers even. They are 
extensively read in theology, and know the 
different creeds as well as we do. Besides, 



12 



FIDELITY TO TRUTH. 



this objection would require that Eoraanists 
should be put upon the same footing with 
the most evangelical Protestants, as infidelity 
makes no difference between them, counting 
all Christians. 

But, says the objector, apart from the 
arguments of infidelity, the Church is weak- 
ened by this separation ; she presents a 
broken, instead of a united front. Her en- 
ergies are exhausted by sectarian strifes. 
There is too much truth in this ; and yet 
what would be the state of things if she 
were not divided ? Suppose that all Christian 
congregations were entirely promiscuous, as 
to religious belief, and were taught by min- 
isters of every variety of creeds. At one 
time you would listen to arguments designed 
to prove that every event of history is 
decreed and brought to pass by Grod. At 
another you would hear the contrary. At 
one you would hear the propriety and obli- 
gation of the sacraments denied. You would 
be told, that by Christian baptism, was not 
meant the application of water as a religious 
rite, by an authorized administrator, in the 



FIDELITY TO TRUTH. 13 

name of the Father, the Son, and the Holy 
Ghost, but spiritual influences only ; and that 
the Lord's Supper was never designed to 
be a permanent ritual observance. Others 
would not only insist upon these sacraments 
as obligatory, but attach to them what many 
would deem a superstitious importance. 
Another would claim that immersion only 
is baptism, and that none but the baptized 
are entitled to a place at the Lord's table. 
He would, when administering the Lord's 
Supper, insist upon discriminating as to the 
recipients, and refusing it to, perhaps, the 
majority of Christians present. This is but 
a faint picture of the confusion that would 
exist. 

Perhaps it will be said 3 at this point, why 
not waive all differences of opinion ? Why 
may they not be kept out of sight ? Why 
should not preachers confine themselves to 
topics upon which all agree ? I answer, first,, 
such a course would be simply impossible. 
Suppose I were called, in the providence of 
God, to minister to a congregation composed 
of men of all creeds, and required to exem- 
2 



14 



FIDELITY TO TRUTH. 



plify this proposition: I should have, by close 
examination of each individual, to find out 
all his or her peculiar views before T could 
prepare a sermon. And then, if I should 
happen to mistake the views of any one, and 
cross them, or be a little forgetful, or be hur- 
ried, by the pressure of an important subject, 
into expressions not sufficiently guarded, my 
hearers would consider their rights invaded. 
I could not come with a full heart, to de- 
clare, with earnest utterance, my own con- 
victions as derived from the sacred oracles. 
In the present state of the church there is 
no great difficulty in determining the senti- 
ments of a congregation. We naturally pre- 
sume that they hold the creed of the organ- 
ization to which they belong, or with which 
they worship. All those difficulties are 
avoided by the division of the church into 
sects, and the sects acting in accordance with 
the principles upon which they are respect- 
ively based. 

In the second place, the course proposed 
by the objector would require that the mi- 
nister should leave many very important 



FIDELITY TO TRUTH. 15 

doctrines out of his ministrations. I could 
not preach that Christ made an atonement 
for all, or that faith in Christ is a prerequisite 
to favor with God ; or that it is the privi- 
lege of the Christian to know his sins for- 
given, or to be sanctified wholly; or that any 
form or degree of sinning endangers the sal- 
vation of one who was ever a Christian. 

While we hold that good men may fall 
into great theoretical errors, we do not admit 
that it is of no importance what a man be- 
lieves so that he is a Christian. Although 
God may sanctify a man who holds error, it 
is not by the error but in spite of it. He 
sanctifies through the truth ; and though our 
errors may not involve us in the guilt of 
unbelief; though they may not prevent the 
formation and development of Christian cha- 
racter, they may impede our progress, they 
may influence our character and action un- 
favorably, they may restrict our happiness 
and usefulness. The tendency of error is 
pernicious. A false doctrine may not injure 
me fatally or seriously, but it may others. 
Take, for example, the doctrine that God 



16 



FIDELITY TO TRUTH. 



has from all eternity foreordained whatso- 
ever comes to pass. I might hold that and 
be a good man. I know good men who hold 
it, very good men ; I differ from them, and 
yet I revere and love them. They manifest 
all the traits of the Christian character ; but, 
by an inconsistency which human nature 
often exhibits, while they hold this doctrine 
they are not governed by it, but by the op- 
posite one. They tell us, while asserting 
this doctrine, and endeavoring to prove and 
defend it, that the divine decrees are not the 
rule of our duty; that we are not held re- 
sponsible for not conforming to them ; that 
the revealed, and not the decretive, will of 
God is our guide. But let this doctrine be 
deposited and deeply embedded in the mind 
of a gay and worldly young man, just re- 
leased from the restraints of home, and 
thrown into the vortex of city life, with a 
tendency to dissipation, and what will be its 
probable effect upon him ? Will it not shield 
his conscience from the arrows of reproof? 
Will it not give increased power to tempta- 
tion, and facilitate his progress to ruin? He 



FIDELITY TO TRUTH. 17 

may say, " I have done nothing and can do 
nothing but what God willed, purposed, de- 
creed I should do before I was born, before 
there was any will but his own in existence. 
If it is displeasing to him> why did he decree 
it ? I have only fulfilled his will, and for 
that will I cannot be held responsible." I 
would not for thousands upon thousands of 
gold and silver that any of my children 
should believe that doctrine, and yet there 
are good men who teach it to their children. 
And while Methodists regard the leading 
distinctive tenets of Calvinism as of injurious 
tendency, what are the opinions which Cal- 
vinists entertain of Methodism ? I will read 
you a passage from a leading religious jour- 
nal published in Philadelphia, the Presbyte- 
rian. " Did we preach Arminianism to the 
people, we could get ten into our churches 
where we now get one ; for it must be re- 
membered that Arminianism is far more 
palatable to depraved nature than Calvin- 
ism." Again : " These brethren go too fast, 
get men into the visible kingdom too soon ; 
lull them to everlasting sleep by their sopo- 
2* 



18 



FIDELITY TO TRUTH. 



rifle measures and doctrinal anodynes, thereby 
breaking down the barriers which separate 
the church from the world, and ruining hun- 
dreds of souls where they save one. Let 
our young men be made to feel rather that 
Arminianism is a dangerous delusion wher- 
ever it is preached, and uphold with all their 
might and main real old-fashioned Calvin- 
ism." I do not quote this to awaken indig- 
nant feelings, but as an illustration of the 
importance which the writer attaches to the 
doctrines which distinguish the creed of his 
church from ours. The late Dr. Miller, of 
Princeton, in a defence of Calvinism, says 
that "he is fully persuaded that Arminian 
principles, when traced out to their natural 
and unavoidable consequences, lead to an 
invasion of the essential attributes of God, 
and, of course, to blank and cheerless athe- 
ism." 

Should it be farther objected that the 
Apostles entered their protest against divi- 
sions in the church, I answer: they certainly 
did not object to all division — for then all the 
Christians of one locality, however nume- 



FIDELITY TO TRUTH. 



19 



rous, must have continued to compose one 
congregation— but to mere party division ; 
and the necessity for sects, upon the ground 
of doctrinal disagreement, may have been 
obviated, during their lifetime, by the fact 
that they were inspired, and the churches 
could obtain their infallible decision upon 
any point at issue. 

There are several advantages growing out 
of the division of the Church into sects. 
Christians are more harmonious than they 
would otherwise be. We all know what 
bitterness may exist between parties in the 
same organization. The intercourse of the 
various denominations with each other is, 
at this day, more fraternal than that of the 
members of churches which I could name. It 
sometimes occurs that distinguished ministers 
shock the moral sense of the whole com- 
munity by disgraceful crimes. Nothing can 
be more painful to their respective denomi- 
nations. A heart-sickening sense of morti- 
fication and shame is sometimes spread over 
a whole sect. Men and women, thousands 
of miles from the scene of degradation, spend 



20 



FIDELITY TO TRUTH. 



sleepless and tearful nights, because of the 
dishonor brought upon the cause of Grod, 
and especially upon that branch of the 
church which lies nearest their hearts. I 
make these remarks to prepare the way for 
a notable fact, bearing upon the point in 
hand. The leading journal of the Methodist 
Episcopal Church, with a Christian delicacy 
and courtesy which may well be set over 
against a multitude of minor faults, has 
never, to this day, so far as I know, and I 
have watched it closely, augmented the pain 
of a sister denomination by giving publicity 
to any such occurrence. I have no doubt 
whatever, that there is much more harmony 
among Christians than there would be if all 
were in one organization, with the same 
variance of opinion. The degree of harmony 
thus obtained conduces to more vigorous 
action. Enterprises, which would otherwise 
perish as soon as projected, in consequence 
of conflicting counsels, are prosecuted suc- 
cessfully. A greater degree of vigilance is 
also secured. The sects watch over each 
other. The mutual jealousy of Jewish sects 



FIDELITY TO TRUTH. 



21 



conduced to the uncorrupted preservation of 
the sacred Scriptures. They stimulate, as 
well as guard each other. One provokes 
another to good works. They secure free- 
dom of thought and expression. It is in 
this way only that we can " prove all things, 
and hold fast that which is good." And, so 
far as I can see, at present, the only way to 
reform a corrupt church — corrupt in doc- 
trine and morals, is by coming out of it, and 
forming a new one upon the right basis, thus 
bringing to bear upon it an influence from 
without. 

And while difference of opinion may be a 
sufficient ground upon which to organize 
and maintain a new sect in the same terri- 
tory, it is the only sufficient ground. Unless 
there are some principles to be maintained 
which, in the opinion of those who hold them 
cannot be otherwise maintained, the form- 
ing or continuing a sect cannot be justified. 
Without such a basis, it would be a mere 
party measure, exposed to all the objections 
justly urged against rending the church, and 
disturbing its peace. Those leaders of a sect 



22 



FIDELITY TO TRUTH. 



who cannot show some important differences 
of opinion, or some which they deem import- 
ant, as the reason for their course, fail to 
make out a right to a separate organization. 
They are by their own confession mere 
schismatics. 

From the foregoing reasonings it follows 
that religious sects or denominations are 
under a solemn obligation to publish their 
peculiar doctrines. As the only legitimate 
design of their foundation as sects is, that 
those who agree upon their distinctive prin- 
ciples, may be drawn together to enjoy in 
harmony the benefit of those principles, and 
unite in their diffusion, for the benefit of 
society at large ; not to make them known 
is to defeat the just intent of such separate 
organization ; while to conceal them, for the 
purpose of bringing into their respective 
organizations persons who do not believe 
them, is not only counteractive of the design 
of these organizations, but deceptive and 
piratical, and sufficient to exclude the guilty 
persons from all honorable fellowship. 



FIDELITY TO TRUTH. 



23 



There is an obligation to join the visible 
church resting upon those who have been 
converted to God. I shall not stop to prove 
this proposition. It will be at once conceded 
by all whom this argument concerns. But, 
in doing this, they must join one of the sects ; 
for this plain reason : the Church is divided 
into sects. Perhaps some will indignantly 
exclaim, What ! do you call our Church a 
sect ? We are the Church itself — the ori- 
ginal Church ! ! All that we care to say in 
response to such a claim is — a number of 
men might imagine themselves to be angels, 
and associate upon that supposition, but that 
would not make them angels. 

Here a question arises, Is it a matter of 
indifference with what sect we connect our- 
selves ? No, it is of much more consequence 
than is generally supposed. A man must be 
considered as giving his countenance and 
support to the system of doctrines distin- 
guishing the church of which he is a mem- 
ber. It is, therefore, important that he 
should connect himself with that which, to 
his view, most nearly agrees with the pattern 



24 



FIDELITY TO TKUTfi. 



exhibited in the word of God. For if he 
turn aside from that the doctrines of which 
he believes, and joins that the doctrines of 
which he does not believe, he, in the first 
place, withholds his influence from what he 
believes to be the truth, and, in the second 
place, gives it to that which he holds to be 
error. His conduct goes to say that error is 
better than truth ; or is, at least, as good as 
truth ; or he does not care whether it is or 
not. He intends to support error in pre- 
ference to truth. This is obviously dangerous 
ground. It implies a state of mind, in rela- 
tion to truth, sadly at variance with what 
God requires. 

The peace of the Church is involved in 
this course. A man who connects himself 
with a church the doctrines of which he does 
not believe, must be content to sit and hear 
what he understands to be the truth opposed, 
and doctrines advanced which, in his opinion, 
are false, without any effort to rescue and 
maintain the truth, or he must take a stand 
in its defence. But what will be the conse- 
quence of the latter course? Should he 



FIDELITY TO TRUTH. 



25 



fail, he will be regarded by his brethren as 
one unsound in the faith, whose influence is 
to be feared and shunned — a dangerous man. 
If he succeed, he raises a party in the church 
of which he is a member, and destroys its 
peace. All this would be avoided by a con- 
nection with the church in which his own 
doctrines are believed and taught. 

Nor does the mischief end here. When a 
church is made up of such discordant mate- 
rials, its ministers are soon brought into 
bondage. They cannot, without giving of- 
fence, and creating disturbances, and per- 
haps subjecting themselves to the vexation 
and inconvenience of a rejection or a dis- 
missal, preach freely and pointedly the doc- 
trines which they confidently believe, and 
ardently love, and which they have, by their 
ordination vows, solemnly bound themselves 
to preach. If they inculcate their distinctive 
tenets, they must do it cautiously and spar- 
ingly, making haste to qualify or contradict 
them, either directly or by implication. It 
may be that the expedient of a change of 
pulpits, for a day, or part of a day, is resorted 
3 



26 



FIDELITY TO TRUTH. 



to, so that the orthodox of the congregation 
may hear those doctrines without embarrass- 
ment to their pastor, who is rendering that 
service to another congregation, which, by 
the exchange, is secured to his. The obvious 
tendency of this is to produce a time-serving 
ministry. I am not depicting imaginary 
evils. There are ministers whose creed it 
would be difficult to gather from their pulpit 
ministrations. Indeed, I have heard one 
say, as if he expected commendation, that 
he endeavored so to preach that no one could 
tell whether he was of Paul, or Apollos, or 
Cephas, but that all must know that he was 
of Christ. I admired the beauty of the ex- 
pression, but I could understand it to mean 
only that he endeavored so to preach that 
no one could tell, by his preaching, whether 
he were an Arminian or a Calvinist. He is 
the pastor of a Calvinistic church. As for 
Paul, and Apollos, and Cephas, we all know 
that, whatever parties may have ranged 
under their names while they were living, 
there are no such parties now. They are 
understood to be one with each other, and 



FIDELITY TO TRUTH. 



27 



with Christ; so that when we invoke the 
authority of either of them, we are under- 
stood to be preaching Christ. Without sup- 
posing myself entitled either to praise or 
censure, I have always felt it to be my duty 
so to preach, that my hearers, one and all, 
could not help knowing that I am what, by 
my church associations, I publicly profess to 
be — a Methodist, an Arminian. 

The evils which I have described have 
been the cause and occasion of painful solici- 
tude, and complaints. 

The Rev. Dr. Harvey, a distinguished Con- 
gregational minister of New England, in a 
work on moral agency, writes thus : — 

"There is a large number of orthodox 
ministers in New England, who, from family 
alliances, from constitutional delicacy of 
temper, &c. &c, as I hinted before, will tem- 
porize and make smooth work, from an honest 
conviction that a full disclosure of the truth 
would alienate their hearers. The bitter re- 
vilings of base men have been gradually and 
insensibly leading Calvinistic ministers to 
hide their colors, and recede from their ground. 



28 



FIDELITY TO TRUTH. 



Dr. Spring's Church, at Newburyport, Park 
Street, especially in Dr. Griffin's time, and a 
few others, have stood like the Macedonian 
phalanx. But others have gone backward. 
Caution, Caution, has been the watchword 
of ministers. When they do preach the old 
standard doctrines, it is in so guarded a 
phraseology that they are not understood to 
be the same." 

I have frequently met with similar com- 
plaints. I should sincerely deprecate the 
practice of persons joining the Methodist 
Episcopal Church who do not believe and 
love its doctrines. 

But, in pursuance of our argument, let us 
suppose that the person having joined a 
church, the distinctive doctrines of which he 
does not believe, declines any attempt to up- 
hold and promote his own views ; will he not 
come under strong temptation to give up all 
interest in the truth, and become entirely 
indifferent which prevails — truth or error ? 
He will probably contract a great dislike to 
doctrinal preaching, for the single reason, 
that, whenever importance is attached to 



FIDELITY TO TRUTH. 29 

doctrines, lie is reminded that he is treach- 
erous to his own. His conscience will be 
soothed by hearing it said, that the differences 
between the sects are unimportant. A con- 
troversial sermon will be his abhorrence, 
especially if it be in vindication of the doc- 
trines which he believes, but has sacrificed. 
If it were in favor of doctrines which he 
does not believe, he would probably tolerate 
it, inasmuch as it would be giving plausibil- 
ity to error, and so far reconciling his con- 
science to the recreancy of which he is 
guilty. Yfere the whole Christian Church 
composed of such men and women, truth 
would fall in the streets. All would be ex- 
posed to the accusatory declaration, "Ye are 
not valiant for the truth." There would be 
none to contend for the faith once delivered 
to the saints. One object of our Saviour's in- 
carnation would be defeated, in reference to 
which he says, " To this end was I born, and 
for this came I into the world, that I should 
bear witness to the truth." But what will his 
blessed testimony avail, if his disciples, who 
represent him on earth, are at liberty to turn 
3* 



30 



FIDELITY TO TRUTH. 



their backs upon the truths to which he has 
borne witness — to preach, or suppress, or 
deny them — to support them, or their oppo- 
sites, as personal convenience, or interest, 
may dictate ? 

Upon such members the Church could 
place no reliance when her doctrines are 
assailed by those who seek her destruction. 
They will probably be ashamed of her in the 
hour of her trouble and peril. Are any of 
her doctrines unpopular? They will pro- 
bably deny that she holds the unpopular 
tenets. And when this pretence is refuted 
by authentic and printed documents, they 
will side with her enemies, declaring that 
they do not, and never did believe such ab- 
surdities. And when pressed with the glar- 
ing inconsistency of having abandoned a 
community with whom they agreed in senti- 
ment, to join one whose leading doctrines 
they repudiate, they will probably attempt 
a feeble defence of what they have just de- 
clared they did not believe. 

There is yet another serious difficulty. 
What doctrines will a man teach his children, 



FIDELITY TO TRUTH. 



31 



or allow them to be taught? — those which 
he believes, or those which he does not? 
Imagine him returning from public worship 
with his family, on a pleasant Sabbath morn- 
ing. His little son says to him, "Father, 
how did you like the sermon this morning ?" 
"Very well, my son." "Did you believe all 
that the preacher said, father?" "No, not 
all; I think that the sermon was eloquent, 
but I confess I was not pleased with all its 
doctrines, and I will give you some of my 
reasons when we get home." "Why, father, 
we are taught those doctrines in the Sabbath 
school nearly every Sabbath. They are in 
the catechism." "Are they?" "Yes, sir." 
"Well, my son, they are the doctrines of 
the Church. They are in the Creed, or Con- 
fession of Faith of the Church. The minis- 
ter is required by his ordination vow to 
teach them." "Do all ministers believe 
those doctrines?" "No, my son." "Well, 
father, what ministers do not?" "You know 
the church we attended before we came to 
the one we now attend? The ministers of 
that denomination do not." "Then you 



32 



FIDELITY TO TRUTH. 



believe as they do, father?" "Yes." "Well, 
father, what do you wish us to believe, 
that which is true, or that which you say is 
not true ?" 11 That which is true, of course, 
my son ; why do you ask me that question?" 
"Because I was thinking it strange that 
you would take us away from the church 
which you say has a true creed, and where 
the minister preaches the truth, and take us 
to one which holds and teaches what you 
call false doctrine. You and mother always 
told us that we must love the truth, and 
always speak it, and keep 'out of the com- 
pany of those who do not." 

How, I ask, could a father justify him- 
self before his children under such circum- 
stances? And if he should teach them 
early to be indifferent to religious truth, 
would he not have reason to blame himself 
if, in after years, he found them indifferent 
to truth in domestic, political, and mercantile 
affairs? I am tempted to ask what would 
be thought of such a course by the little 
boy, who was so highly commended in Sab- 
bath-school publications because he suffered 



FIDELITY TO TEUTH. 33 



himself to be whipped to death sooner than 
tell an untruth? 

It would be exceedingly difficult to find 
justifying reasons for joining a church, the 
doctrines of which we do not believe, unless 
it were impossible, on account of distance, to 
join one of our own faith. The reasons usu- 
ally influencing this course are very unsatis- 
factory. One is that our ancestry belonged 
to it. This would be very well if no sacrifice 
of principle were involved. Another is that 
our relatives belong to it. This is a very 
amiable reason, and would be entitled to 
great respect if no sacrifice of principle were 
involved. Another is, our friends belong to 
it. Of this also we say, it would be a very 
good, reason if it required no sacrifice of 
principle. But, mostly, the object is to ac- 
quire respectability and influence, or to 
escape odium. Great pains are taken by the 
members of some sects, to make it appear 
that their church has the most respectability, 
and influence, and wealth. And to some, 
joining such a church seems a cheap and sure 
way to acquire reputation, though they may 



3i FIDELITY TO TRUTH. 

despise its peculiarities. Some select their 
church relations with a view to fashionable 
society. Methodists, who in their youth, and 
during their apprenticeship, bowed at the 
altar of God in Methodist churches, with 
whom Methodist ministers prayed with ago- 
nizing fervor, whom they instructed and 
watched over, and who were glad to receive 
the attention and assistance of plain, but 
godly men, have become wealthy, and able 
to live in fine houses, and have turned their 
backs upon their former ministers and reli- 
gious associations, to join a fashionable 
church, and support, by their money and 
influence, a ceed which their convictions 
reject, gi ing mndreds of dollars for church 
purpose, from worldly motives, where they 
previously gave ten. Some have in view : 
securing business, or place, or bank accom- 
modations. Sometimes the physician or the 
lawyer, in search of practice, selects his church 
with the view of securing professional suc- 
cess. Sometimes matrimonial alliances are 
the motives. God's truth is cashiered for 
the sake of a wife or a husband. Sometimes 



FIDELITY TO TRUTH. 



35 



real or imagined neglect or injury is the mo- 
tive of the change. 

Let us place the course we have been re- 
viewing in the light of analogy. How would 
a similar course in politics be regarded ? 
I will suppose that you are a stanch demo- 
crat. You have a neighbor and friend who 
entertains the same political views. You 
have enjoyed each other's society for many 
years, and have been associated together in 
many an earnest political canvass. He re- 
moves to a distant place, but you correspond 
with him, and his letters refresh your spirits 
by the continued agreement of his sentiments 
with yours. The country is passing through 
the excitement which precedes the election 
of a president, and your friend assures you 
that your favorite candidate has his approval 
and admiration. Business unexpectedly takes 
you to the place where he resides, and you 
anticipate great enjoyment in his society, 
and in the hospitalities of his home, which 
you have promised to accept at the first op- 
portunity. You arrive, are welcomed, and 
the leading topics of the day are discussed 



36 



FIDELITY TO TRUTH. 



with entire agreement. In the evening, the 
door-bell rings. Your friend is called out, 
Several gentlemen have called, expecting 
him to accompany them to a political meet- 
ing. He very politely asks you to excuse 
him ; he will return shortly ; he has promised 
to attend a meeting. Apolitical meeting? 
you ask. The answer is in the affirmative. 
You remark that you had not heard that 
there was to be a democratic meeting in that 
place, on that evening. It is not a democra- 
tic meeting, is the reply. Well, say you, I 
should be pleased to accompany you and 
hear what the opposition orators have to say 
for their cause. Your friend is evidently 
embarrassed. He hesitates, and at last in- 
forms you that the meeting is a private one 
— a committee meeting. You exclaim, with 
surprise : A committee meeting ! what ! what ! 
Your suspicions are awakened. You begin 
to penetrate the mystery, and add: Surely 
you have not joined the opposite party ! He 
confesses that he has. How is this ? you de- 
mand. Have you not, within an hour, re- 
affirmed your belief in all the distinctive 



FIDELITY TO TKUTH. 



37 



principles of the democratic party ? Did you 
not indorse emphatically its platform, and 
express a decided preference for its candi- 
date? Explain yourself. He replies: "Well,, 
to be plain and unreserved upon the subject, 
when I came to this place, I found that the 
democrats were few, and rather low in means 
and in social position, and that the wealth 
and influence were with the opposite party. 
I wished to get access to the best society, 
and to secure advantageous connections for 
my sons and daughters, now growing up, 
and so I made up my mind to join that 
party; but I have not changed my senti- 
ments in the least. I dislike their doctrines, 
their measures, and their candidate." What 
would be your feelings under these circum- 
stances ? v Your confidence in the moral cha- 
racter of your friend would be destroyed. 
You would feel a reluctance to remain any 
longer in his house. You would be glad to 
escape to the nearest hotel. And when his 
conduct would become known to the rest of 
his former political associates, they would 
curl their lips with ineffable scorn, and regard 
4 



38 



FIDELITY TO TRUTH. 



him, ever after, as a man in whom no confi- 
dence could be placed. 

Let it be kept in mind that I have thus 
far confined my reasonings to the case of a 
private member deliberately connecting him- 
self with a church, the creed of which he dis- 
believes. The evils cannot be less in the 
case of a minister who leaves a denomination 
the doctrines of which he holds, and connects 
himself with one the doctrines of which he 
discards. 

■He, ! too, withdraws his name, and talents, 
and influence, from what he regards as true, 
and gives them to the support and advance- 
ment of that which he holds to be false. He 
practically repudiates the truth, and condemns 
the church which stands for its maintenance. 
He sells himself to build up a church whose 
doctrinal- system he cannot conscientiously 
defend; unless his conscience has become so 
impaired and perverted, that it is a matter of 
entire indifference to him whether he propa- 
gates truth or error. 

Shall he preach the creed of the church to 
which he has been allured? How shocking 



FIDELITY TO TRUTH. 



39 



the conception ! To bring this matter home 
to your understandings and hearts, suppose 
that I were a very popular minister, which 
I am not, and were, while ministering to you, 
to receive a call to a Calvinistic church, offer- 
ing me great social and pecuniary advantage, 
an event certainly not very likely to occur, 
and were to accept it, and at once vacate 
this pulpit, and withdraw from the Metho- 
dist Episcopal Church, and proceed to minis- 
ter in the pulpit of the church whose call I 
had accepted. Suppose that one of you, in- 
fluenced by personal attachment, and yet, 
not quite satisfied with what I had done, 
were to come and hear me on some Sabbath 
morning, and I were to contradict, point 
blank, all my former teachings on certain 
leading topics, and preach a thoroughly 
Calvinistic discourse. Suppose, further, that 
on your way home, you were to fall in com- 
pany with a member of my new church, and 
were to engage in conversation with him 
upon the merits of the sermon — he com- 
mencing thus: "That was a good sermon we 
had this morning !" and you were to reply : 



40 



FIDELITY TO TRUTH. 



" Mr. H. is an able preacher. I have gene- 
rally heard him with great satisfaction, but 
this morning I heard him with pain. He 
certainly argued with plausibility, but I knew 
that he was laboring to defend and establish 
doctrines which he holds to be false, and 
very dangerous." "Would you not be under- 
stood as bringing against me a most dishonor- 
ing accusation ? And if your friend were to 
reply by the question — " Do you mean to call 
Mr. H. an hypocrite ?" You would probably 
be compelled to say: "I did not intend to 
apply that word to him, but, humiliating as 
is the conclusion, I cannot help looking 
upon my former admired pastor, as now 
acting a part which it would be impossible to 
justify." 

Let a similar practice be observed in the 
political world, and what estimate will be set 
upon it? A man has acquired fame and in- 
fluence as a leader and orator, in one of the 
great parties. He makes a deep impression 
upon the community at large. The opposite 
party desires to secure his name and services. 
A liberal offer is made. He accepts it, and pro- 



FIDELITY TO TRUTH. 



41 



ceeds to pull down the party he has just left, 
by assailing its principles and measures, and 
advocating, and otherwise supporting those 
of his new party, without any change in his 
views. Would not men of honor shun him 
as a traitor to his principles? Would not 
the papers of the party he had thus aban- 
doned, assail him with contemptuous invec- 
tive, if they did not disdain to notice him at 
all? Could he ever regain the confidence of 
his former political associates, even if he 
should return to them ? And his new party, 
though they might make a tool of him, 
would they not look upon him as wholly 
untrustworthy ? Men of Philadelphia ! I 
appeal to you. Is not this precisely the 
light in which such a man would be regard- 
ed ? And shall the ministers of God stoop 
to deeds which would blast the reputation of 
irreligious politicians? 

Perhaps we shall be told, at this point, 
that the minister passing over into the pulpit 
of a church, whose distinctive doctrines he 
does not believe, has obtained an agreement, 

and an assurance, that he will not be required 
4* 



42 



FIDELITY TO TRUTH. 



to preach those doctrines, but may preach 
his own. This is thought to be occupying 
a very high moral position. He is looked 
upon by some as having got up among the 
very sublimities of moral heroism. "We are 
told with a very significant glance of the eye, 
and toss of the head, that he notified the offi- 
cials of the church who applied to him for 
his services, or by whom he was examined, 
that he did not believe the peculiar tenets of 
their creed, and must not be expected to 
preach them; and so highly did they value 
his ministrations that they consented to his 
terms. 

Will this bear examination? The case 
stands thus : Whatever arrangements he may 
have made with his new ecclesiastical asso- 
ciates, he has, confessedly, turned his back 
upon the denomination which he joined, in 
good faith, and whose creed he believes, and, 
for considerations of ease, or social advantages, 
or money, or it may be some or all, of these 
combined, has publicly proclaimed a prefer- 
ence for one whose creed he does not believe, 
and will not oblige himself to preach ; one 



FIDELITY TO TRUTH. 



43 



the peculiar doctrines of which are so offen- 
sive to him that he has protected himself by 
stipulations, written or verbal, against being 
required to preach them. 

But to estimate fully his conduct, we must 
ascertain the moral status of the church with 
which he makes this bargain. It has passed 
by worthy ministers of its own faith, edu- 
cated within its pale, expressly for its minis- 
try, and compelled to acknowledge its creed, 
as the condition of their licensure and ordi- 
nation, and solemnly contracted to hear and 
sustain, by its money and influence, one who 
comes to preach a system of doctrines con- 
trary to its creed, pre-established, and re- 
tained. 

What if this course should be pursued by 
a Methodist Church! this, for instance: You 
wish to secure the services of a man of popu- 
lar talents, who can overcome the increasing 
difficulties of your location in the business 
part of this city. While you are looking 
around, a very popular preacher makes his 
appearance from abroad. He has no objec- 
tion to preach to you for a few years, if you 



44 



FIDELITY TO TEUTH. 



can meet his wishes in point of salary, and 
effect other necessary arrangements. But he 
cannot engage to preach Methodist doctrines. 
He is a Calvinist — a regular, inflexible, West- 
minster-Confession-of-Faith-Calvinist. His 
creed must have free course, and be glorified 
in your pulpit. What, if to fill your church 
with hearers, and increase your numbers, you 
were to engage to support such a ministry — 
a ministry publicly repudiating the doctrines 
which have been held and taught here since 
the foundation of the church? Could you 
consent to that? I am very sure that you 
could not. Were you to do so, my respect 
for you would undergo immeasurable abate- 
ment. I do not believe that a Methodist 
church can be found that would so disgrace 
itself. A church acting thus makes a dis- 
honorable compromise of its principles. It 
may be wealthy, and lavish of its moriey, 
and make an imposing show, but it cannot 
command my respect. 

Has a minister of the Grospel a right to 
make such a bargain as this? Should he not 
solemnly warn those who propose it to him, 



FIDELITY TO TRUTH. 



45 



against such shameful recreancy to the truth ? 
It seems to me, that if I were the minister 
approached with such a proposition, I should 
be obliged to say, though I am conscious of 
great weakness and deficiencies : "No ! breth- 
ren, I can be a party to no such arrangement. 
You cannot name a sum sufficient to induce 
me to comply with your proposal. It would 
be a traitorous conspiracy. Go and call a 
minister of your own faith. Maintain and 
promulgate what .you hold to be truth ; and 
when you have abandoned your present 
creed, inform the world of it, dissolve your 
present ecclesiastical relations, and act in all 
respects in accordance with your new faith. 
I could never consent to be the commander 
of a ship proving false to her colors." 

"When a minister has made such a contract, 
his conscientious scruples against preaching 
just such doctrines as may be in demand 
will be very slight and easily overcome. 
The only obstacles in his way will be such 
as originate in a regard for interest and 
reputation. The public has some sense of 
propriety if the minister has not. He has 



46 FIDELITY TO TRUTH. 

given the world no notice of a change in 
his sentiments ; and if he affect a change in 
the progress of negotiation, the circum- 
stances will be suspicious. It will be natural 
to inquire what brought it to pass. Hence, 
for the time being, it must be understood, 
for decency's sake, that he is to preach his 
own doctrines. 

Indeed, if we are rightly informed, inquiry 
brings out, in some cases, different and con- 
tradictory explanations of the conduct of 
such ministers and churches. Some expla- 
nation is felt to be necessary. At one time 
it is said of the clerical changeling that he 
always held the peculiar tenets of his new 
denomination. But this affords no relief. 
Why did he remain so long in a church 
whose distinctive doctrines he could not 
adopt ? Why did he not inform his breth- 
ren of that church that he could not con- 
scientiously avow and preach its creed? 
Why did he go on, encouraging and sustain- 
ing a full belief in his orthodoxy, until an 
offer of sufficient magnitude allured him 
into the communion whose creed he had 



1 1 . • 

FIDELITY TO TRUTH. 47 

always held ? At another time it is said, 
that he still holds and preaches the doctrines 
of the denomination he has left. It would 
seem that the explanation is offered which is 
likely at the time to meet with most favor ; 
but both are unsatisfactory to those who are 
not imposed upon by the merest plausibili- 
ties. 

Should it be claimed that the particular 
church to which he has transferred his minis- 
trations has changed ; that it no longer holds 
the distinctive tenets of its denomination ? 
We answer: Let it then come out from its 
present ecclesiastical connections. Let it 
declare to the world its true character. 
Let it not hoist illusive colors. It is no 
longer entitled to a place in the denomina- 
tion whose creed it has discarded. Should 
it be affirmed that the denomination itself 
has changed, and adopted, without any sub 
stantial variation, the creed of the denomi- 
nation from which the minister has been 
seduced, we reply: Why then does it maintain 
any longer its organization ? The apology 
amounts to a proclamation that it has no 



48 



FIDELITY TO TRUTH. 



longer sufficient ground for a separate de- 
nomination to stand upon. At all events, it 
cannot honorably seek to build itself up, as 
a mere party, after it has seen its error, by 
pulling down that denomination which has 
maintained the truth against its opposition. 

If a particular church fails to honor and 
uphold the distinctive principles of its de- 
nomination, it forfeits its right to the fellow- 
ship of churches; and if a denomination 
fails to honor and uphold its distinctive 
principles, it forfeits its right to a distinct 
denominational existence. It is a mere party 
and should be so treated. 

I have no doubt that, if a convention of 
intelligent, honorable, religious men were 
appointed to elaborate principles, and frame 
a code, of inter-denominational law, by which 
the intercourse of sects should be governed, 
as that of nations is bv international law, 
they would decide these questions as I have 
done. I cannot see how they could decide 
otherwise. 

A somewhat plausible argument, employed 
by those who go about to seduce men from 



FIDELITY TO TRUTH. 49 

their allegiance to principle, is, that to leave 
a denomination the doctrines of which we 
believe, and go into another the doctrines of 
which we do not, is evidence of catholicity 
of spirit. Those who do so show that they 
are not Presbyterian ministers merely, or 
Methodist ministers merely, but ministers of 
Christ ; whereas, those who refuse to do so, 
are bigoted, and desire to build up their own 
denomination at the expense of the general 
interests of the Church of Christ. When 
this plea is sincerely used, by one under 
temptation, it is entitled to a respectful 
answer; but it is melancholy to think that 
it is sometimes used for sinister, party ends 
— to benefit one denomination by robbing 
another. Indeed, we can hardly avoid see- 
ing the cloven foot under the cover of such 
a pretence— a pretence that firm conscientious 
adherence to principle is bigotry, and that 
playing fast and loose with it, as temporal 
interest may dictate, is an eminent virtue. 
It harmonizes so perfectly with Satan's style 
of logic that no human intellect need claim 
the credit of originality in its conception. 
5 



50 



FIDELITY TO TRUTH. 



Not that every one that uses it receives it 
directly from him, and is conscious of its 
origin; it is one of Satan's revelations which 
has been in the world a long time, and has 
passed, by tradition, from age to age, and is 
maintained by some, as if it w^ere the Gospel 
of Christ. Is a consistent practical adher- 
ence to religious convictions so common that 
the church, for the sake of cultivating liber- 
ality, can afford to attach odium to it, and 
that, too, when there is no inconsistency be- 
tween the most self-sacrificing, martyr-like 
devotion to principle, and that of the highest 
catholicity, as has been shown in the lives of 
some of the noblest spirits the church ever 
knew ? No, no ! be not deceived. The dis- 
position we recommend is not bigotry, but 
fidelity. That we condemn is not catholicity, 
but indifference to the truth — latitudinarian- 
ism. I am tempted to try again the effect 
of analogy. What would an honest, in- 
corruptible citizen, say to a committee of 
politicians who should attempt to persuade 
him, by a similar agreement, to associate 
himself with a party whose principles he 



FIDELITY TO TKUTH. 



51 



discards, or to vote contrary to his own prin- 
ciples ? They address him thus : " You pro- 
fess to be an American citizen, do you not?" 
"Yes." " You are not prepared to acknowledge 
yourself a mere partisan ?" " Certainly not." 
"You would not sacrifice the interests of your 
whole country for the advancement of the 
party organization to which you belong?" 
"By no means." "Do you believe that there 
are as pure patriots in the other political 
parties as are in your own ?" "I do." " "Why 
then should you not join us, or, at least, co- 
operate with us, by voting our ticket ?" " We 
are prepared to offer you very great induce- 
ments. And you will show thereby that you 
possess a truly American, and not a mere 
party spirit." "No! gentlemen," he would 
say, with emphasis, "I shall adhere to my 
party because I approve of its principles. I 
am attached to it by no other bond. And I 
approve of its principles because I am con- 
vinced of their truth, and that they conduce 
to the best good of my country. I cannot 
support your principles, because I do not 
believe them. I am not a mere partisan 



52 



FIDELITY TO TRUTH. 



because I act according to my honest convic- 
tions. No attempts to sway me from my 
purpose, by either odious or flattering im- 
putations, will avail. And you are mistaken, 
gentlemen, if you think you have at your 
disposal pecuniary inducements sufficient to 
relax my attachment to my political faith. 
You have come to the wrong place. You 
had better lose no more time. Good morn- 
ing, gentlemen !" 

It is marvellous with what facility some 
can apply anti-sectarian arguments to the 
purpose of building up their own sect. They 
are wonderfully concerned for the unity of 
the body of Christ, but that unity must 
always be promoted by their own especial 
advancement. 

A plea of greater usefulness is sometimes 
set up in justification of, or apology for, the 
course w r e condemn. But this plea is simply 
an absurdity. Surely no one can seriously 
think that usefulness can be increased by 
preaching error instead of truth; or that a 
minister can be more useful in preaching the 
truth partially and cautiously in a church 



FIDELITY TO TRUTH. 53 

to whose established creed it is contrary, 
than in preaching it freely, fully, and em- 
phatically, in a church whose creed requires 
its maintenance. Because he has a large 
church and congregation, we may not cer- 
tainly conclude that his usefulness is in- 
creased. He may have few thorough con- 
versions from sin to holiness. The number 
of such may bear no comparison with what 
it would have been had he remained in the 
denomination whose doctrines he believes. 
It is a sorry compliment to heaven-revealed 
truth to say that a man may increase his 
usefulness by deserting those who are asso- 
ciated for its maintenance, and connecting 
himself with those who are associated for the 
maintenance of its opposite. It is sometimes 
said that he obtains an opportunity of carry- 
ing the truth amongst those who are opposed 
to it, and, in this way, he indirectly strength- 
ens the denomination which he leaves. But 
this cannot be his motive. It would be Je- 
suitical. Those w T ho engage his services, 
and support him, expect that they wi]l be 
employed in building up their church in- 
5* 



54 



FIDELITY TO TRUTH. 



terests. This is what they had in view in 
calling him, and he was fully aware of their 
object. He is bound in honor to promote 
this object, though in doing so he may ob- 
tain his materials by pulling down the church 
which he has left. Any other course would 
be treacherous. And this is the coarse which 
is actually pursued. Surely that would not 
be honorable in a Protestant minister which 
we consider detestable in a Jesuit of the 
Church of Eome. Let it be observed that 
these changes take place usually, if not in- 
variably, in connection with the acquisition, 
or prospect of temporal advantages. These 
are the motives. They are the price ac- 
cepted. It is painful to be obliged to speak 
thus, but I must speak out. The trumpet 
which I hold in my hand must give a certain 
sound. I would blow a blast that would thrill 
the nerves of the whole Christian Church.* 

* In the exposition of the memorial of sundry pres- 
byters of the Protestant Episcopal Church, presented 
to the house of Bishops, during the General Convention 
of said Church, 1853, written "by one of the memorialists, 
this declaration occurs : " Some who have come among 



FIDELITY TO TRUTH. 



55 



It is not impossible that the practice to 
which I object should, through an over- 
ruling providence, redound ultimately to the 
advantage of the Methodist Episcopal Church. 
Some seem to think that it will. But the 
question comes back — is it right ? I cannot 
consent to a dishonorable compromise for 
any advantage, near or distant, to myself, or 
my denomination. 

But if the denomination to which the 
minister formerly belonged did not give him 
a living, what was he to do ? Might he not 
rebuke their meanness, and provide for him- 
self by going elsewhere? I answer, he 
could get as good living as his equals, many 
of whom have rejected, for conscience sake, 
such offers as he has accepted. How would 

us from the Methodists, having lost their freshness in 
the process of sobering down, seem to have thought the 
church a good place for ' dry sticks.' Others again 
have retained much of their fervor, though probably none 
have ever sought our pulpits for the purpose of becoming 
mere effective preachers." (p. 16.) This is the judg- 
ment, not of those whom these Methodist ministers 
have left, but of those to whom they have gone. 



56 



FIDELITY TO TRUTH. 



the Apostle Paul have acted under these 
circumstances ? The church of Christ has 
had hosts of able men who have chosen to 
suffer want rather than purchase plenty by 
the sacrifice of principle. I could give ex- 
ample after example of those whose virtue 
has been much too stern to yield to such 
temptations. Had all Methodist preachers 
been like some who have arisen amongst us, 
there would have been no Methodist Epis- 
copal Church at this day. It was built up 
by MEN, The same may be said of other 
Protestant sects. The history of their honest, 
self-denying, unbending, martyr-spirited an- 
cestry, is precious to them. It animates 
them, and prompts them to deeds of high 
emprise. It is to them what the sound of 
the war bugle, and the drum, and the rally- 
ing voice of a loved and successful com- 
mander, is to fearless veterans, marching 
upon their country's foe. The whole Chris- 
tian church still needs this baptism in large 
measure. God grant that the mantles of 
the fathers may still rest upon their sons. 
Brave, invincible spirits of our departed pre- 



FIDELITY TO TRUTH. 



57 



decessors, all hail ! We will still bear aloft, 
through evil report, and through good report, 
through cold and nakedness, if need be, the 
standard around which you fell. 

This mercenary apology is equally avail- 
able, and even more so, to the man who 
sells his vote ; or the editorial columns of his 
newspaper, for the advocacy of tenets which 
he abhors. These men must have a living. 
They have families to provide for. Times 
are hard. Judas Iscariot might have made 
a very specious use of it, and probably did. 
Christ would be put to death at all events, 
lie had so assured his disciples, and even 
rebuked Peter for deprecating his death. 
There was no earthly power to rescue him 
from his enemies. The question was not 
whether Judas should prevent the Jews from 
arresting Christ. That he could not do. It 
was simply whether he should accept or 
refuse the thirty pieces of silver. And, no 
doubt, he and the rest of the disciples were 
much in need of cash. But, with whatever 
plausibility he may have sustained himseli 
for a while, his conscience reasserted its 



58 



FIDELITY TO TRUTH. 



rightful dominion at last, and the poor, self- 
condemned culprit went out and hanged 
himself. There are, we fear, some ministers 
of the Gospel of whom we may not say that 
they are not in the apostolical succession, 
but they are not in the line of Paul, or Peter, 
or James, or John. They are in the line of 
Judas Iscariot. Arnold could be bribed by 
British gold, but "Washington would have 
perished by the wayside with his suffering 
soldiers, before he would have deserted his 
country's standard. 

I now ask attention to some of the perni- 
cious tendencies and results of the practice 
which I have condemned and deprecated. 

It always brings dishonor upon the Chris- 
tian ministry. Hear what language it puts 
into the mouths of wordly men, who are ever 
looking about them for pretexts to sustain 
them in their neglect of religion ! I com- 
mend religion in the pulpit by citing exam- 
ples of its power and excellency. I refer to 
men and women who, sooner than recant 
their faith, or yield to persecution, or to 
blandishment, an iota of principle, have suf- 



FIDELITY TO TRUTH. 



59 



fered cheerfully the loss of reputation and 
property, and even life. I expatiate upon 
the moral beauty of their conduct, and urge 
others to come up to the same standard of 
magnanimity and heroism, contrasting there- 
with the principles and ways of the ungodly. 
The argument is felt, but what is the re- 
sponse ? "With feelings which they endea- 
vor to graduate into contempt, they say to 
themselves, " 0 yes, we understand you; we 
have heard that kind of talk before; it 
sounds very well. We have not much faith 
in it, however. We have seen some of your 
high-toned moral heroes wheel around and 
desert their boasted principles as soon as 
they had sufficiently enticing pecuniary of- 
fers. Without giving us the slightest notice 
of any change of doctrinal views, they march- 
ed over the lines into denominations whose 
creeds they had condemned, and showed- 
plainly that the principles which they most 
tenaciously adhered to were the loaves and 
fishes. It would be well for ministers to set 
us examples of what they so eloquently re- 
commend. There may have been, among 



60 



FIDELITY TO TRUTH* 



the Apostles, and the ministers of the first 
period of Christianity, or among the Wal- 
denses of Piedmont, or the Huguenots of 
France, or the Non-conformists of England, 
or the Covenanters of Scotland, men who 
were willing to suffer the loss of property or 
reputation, or liberty, or life, sooner than be 
unfaithful to their religious convictions ; but 
there is not much probability that the black- 
coated gentry of the present day will make 
any such sacrifices. Ministers have their 
prices as well as other men." And why 
should T, or any other minister, expect to be 
made an exception to the general disparage- 
ment? I may make professions of integrity, 
but those did the same whose example is 
appealed to in justification of this dangerous 
scepticism. Those that hear me will shake 
their heads, and say, "Ah, you have not had 
an offer of two or three or four thousand a 
year, with other advantages. The bid that 
you are waiting for has not yet come. Be 
patient awhile, and don't be chagrined at the 
success of your more fortunate brethren. 
Your turn may come next." Even avowed 



FIDELITY TO TRUTH. 



61 



infidels are enabled to triumph at our ex- 
pense. Some try to keep their infidelity a 
secret, and thus retain the confidence and 
society of unsuspecting Christians. But 
there are those who proclaim their senti- 
ments without reserve. These may say, 
" We infidels, as you call us, have made sa- 
crifices for the sake of our hated principles. 
We have relinquished the favorable con- « 
sideration of our equals in society, and, in 
many instances, of our relatives. We have 
suffered loss in business. Our neighbors re- 
fuse to let their sons and daughters associate 
with ours. You shun us as if you were 
afraid we should infect you with some loath- 
some or fatal disease, and seem to consider 
hell a little too good for us. And yet your 
minister, your divinely commissioned minis- 
ter, your boasted ambassador of Christ and 
representative of God, has turned his back 
upon .principles which we have heard him ad- 
vocate again and again — principles to which 
he demanded our credence on pain of dam- 
nation — and you are now paying him the 
price of his discreditable defection." My 
6 



62 



FIDELITY TO TRUTH. 



brethren, I am jealous for the honor of the 
Christian ministry and the church of our 
Lord Jesus Christ. If I speak plainly upon 
this subject, it is because I feel deeply. There 
rests upon me, this hour, the oppressive con- 
sciousness that I belong to a dishonored minis- 
try — dishonored by the conduct I now con- 
demn. 

And what shall be thought of a church 
which approaches, and tampers with, a minis- 
ter of another denomination, and a different 
creed, while he is pursuing his ministry suc- 
cessfully, and in harmony with his brethren, 
and has given no public intimation that he 
is dissatisfied with the creed of the denomi- 
nation to which he belongs? 

Suppose, for illustration, that I were to 
become disabled as a preacher, by some local 
affection not impairing, materially, my gene- 
ral health, and were to go into business. I 
engage a place opposite to yours. Our busi- 
ness is the same. You have a very valuable 
clerk. If I can secure his services he will 
be able to aid me very much by his superior 
knowledge of business, and may possibly 



FIDELITY TO TRUTH. 



63 



bring to me some of your best customers. 
I walk into your store, shake hands with 
you, enter your counting-room, and, in your 
absence, propose to him to leave you, and 
come to me, offering him the same or higher 
wages, and using such additional persuasions 
as are designed to undermine his attachment 
to you ; requiring of him entire secrecy re- 
specting the subject of our interview. Would 
you think my conduct honorable? I ad- 
dress merchants to-night. Let me put the 
question : would you act so ? And yet, this 
illustration fails to cover all the bad points 
of the case. I might propose no sacrifice of 
principle on his part, but merely an advance- 
ment of his interests or mine. You would be 
ready to say : " My clerk had a right to select 
the market for his business talents, and Mr. 
H. had a right to offer what he thinks he 
can afford ; but I condemn the mean, con- 
temptible manner in which he sought to 
accomplish his end; and I think that, with 
all his professions of religion, he has violated 
the commandment which says, Thou shalt 
not covet anything that is thy neighbor's." 



64 



FIDELITY TO TRUTH. 



Another illustration will aid us here. A 
political party wishes to secure the influence 
of an orator of the opposite party. An un- 
official deputation waits upon him, and pro- 
ceeds thus — after the usual salutations and 
friendly inquiries : " If you are at liberty, 
and have no objections, we would like to 
propose a few questions to you." " I am not 
specially engaged ; what are the questions ?" 
" Would you take it as an insult if we were 
to inquire whether you could, under any cir- 
cumstances, change your political relations ?" 
"No, I shall not regard the question as an 
insult. Much would depend upon the cir- 
cumstances. If I were to change my views, 
there would be no difficulty. It would be 
impossible for me to advocate doctrines and 
measures which I do not believe and ap- 
prove." "Permit us to ask what are your 
views ?" "I believe, &c. &c." " Well, there 
is no very great difference between us. Be- 
sides, we would not wish you to advocate 
any but your own views. The truth is, 
some of our speakers are too outspoken for 
this latitude. Some of the doctrines of our 



FIDELITY TO TRUTH. 



65 



party are very unpopular ; our platform does 
not take here as it does in some other places, 
and we would expect you to advocate your 
own views, though they may not accord 
precisely with ours. We would expect you 
to bring over to our party, voters of the 
other, under the impression that your doc- 
trines and ours are identical. We are not 
officially authorized to propose these ques- 
tions, or to make you an offer ; but if one 
should be made, it will be of a very liberal 
description. Meantime, let me say that we 
are all republicans. We all have the good of 
the country at heart. It is a pity that there 
should be so much party rancor. You re- 
gard yourself as an American, do you not ? 
Or, are you the property of the party to 
which you belong? Are you a mere par- 
tisan ?" 

That such a course would be deemed dis- 
honorable in both mercantile and political 
life, I have no doubt. And shall the Church 
of the living God — the pillar and ground of 
the truth — the light of the world — the pro- 
claimed exemplar of all virtue — pursue a 
6* 



68 



FIDELITY TO TRUTH. 



course which -would bring disgrace upon 
merchants and politicians, making no pro- 
fessions of godliness? Shall the minister of 
the Gospel, whose title to the occupancy of 
this sacred place is conditioned upon his 
having clear hands and a pure heart, hold 
up his hands dripping and reeking with 
moral filthiness?* 

* An instructive scene has recently transpired in 
the halls of our national Congress. A document was 
produced and read, charging members of Congress with 
" gross corruption." It caused intense excitement, and 
led to a resolution requiring that a committee be ap- 
pointed, to send for persons and papers, and investigate 
said charge. The " gross corruption" charged consists 
in offering pecuniary inducements to vote in a certain 
way in relation to the Minnesota land bill. A member 
of the Committee on Public Lands thus vindicates him- 
self: "As to whether any influence has been exerted 
upon any member of the committee with a view to 
favorable action, or efforts made to induce other mem- 
bers to vote for or against the bill, I know not ; but I 
have this to say in regard to myself — no man, either 
in or out of this House, has had the courage, or dared 
to approach me on the subject to influence my vote 
one way or the other." Now, here is no attempt to 
overthrow the government, or to betray its interests to 
a foreign power. A difference of opinion exists as to 



FIDELITY TO TRUTH. 



67 



Keflect again upon its demoralizing tend- 
ency. Let us suppose that there is in such 
a church, ministered to by one who has ac- 
cepted the temptation, and sold his principles, 
a man who has openly sold his vote, and the 
man who bought it, at a popular election, or 
in the halls of legislation; or a political 
writer who, for pay, advocates one set of 
principles in one paper, and the opposite set 
in another. How can the preacher rebuke 
them ? They will say, " 1 Physician, heal thy- 
self.' How did you come into that pulpit, 

certain measures. Men are trying to influence each, 
other's votes, and some person or persons are said to 
have offered money to induce a member or members to 
vote contrary to his or their opinions of what is good 
policy. And this is sufficient to cause great indigna- 
tion, and to justify official inquiry, so that if any are 
ascertained to be "guilty," the " criminals," if mem- 
bers of Congress, may " be driven from the high places 
which they have disgraced." But, if there be any 
propriety in the procedure ; if it be not absurd trifling 
about matters non-essential and unimportant, what 
must be thought of those who offer money or place to 
seduce a minister of the Gospel from his loyalty to his 
religious Convictions, or the minister who accepts the 
proposition ? 



68 



FIDELITY TO TRUTH. 



reverend sir ? We should like to see evi- 
dences of repentance on your part, and on 
the part of your church, before you call upon 
us to repent. We have trafficked in political, 
and you in religious principles. That is 
the difference between us. We consider 
ourselves much less corrupt than you." 

No wonder that society is so full of hol- 
low pretence and fraud. No wonder that 
there is, in the political and commercial 
world, and in society generally, such shame- 
less desertion of principle, when the example 
is set by the church. The beginning of a 
relaxation of moral principle is like the let- 
ting out of water. First there is a small leak. 
This wears a channel, which enlarges until 
the whole embankment is swept away, and 
the whole country around is deluged and 
devastated. Let us make haste to repair the 
dangerous breach. 

One or two illustrative examples may be 
of service. I knew the lamented Eev. T. F. E. 
M.,- when he was a beautiful and interesting 
little boy. His sisters were members of the 
Vestry Street Church, in New York, when I 



FIDELITY TO TRUTH. 



69 



was its pastor. His father, who was not a 
member of any church at that time, but, 
nevertheless, took a deep interest in religious 
things, usually worshipped with his daugh- 
ters. His mother was a member of the 
Presbyterian Church. He usually accompa- 
panied her. He was converted, joined the 
Presbyterian Church, graduated at one of 
the leading colleges, and, believing himself 
divinely called to the Christian ministry, 
entered upon the preparatory studies re- 
quired by that church. In the progress of 
his studies he found that he could not enter- 
tain its creed. He became then, if he were 
not before, an Arminian. He felt himself 
obliged, on that account, to turn away from 
the communion of that prominent, noble, 
influential church, in which he doubtless 
had the prospect of very elevated and advan- 
tageous position, to join the Methodist Epis- 
copal Church, and take the rough chances of 
its itineracy. He could not, conscientiously, 
give his name, and talents, and general influ- 
ence, to a system from which his judgment 
dissented. He died in one of our compara 



70 



FIDELITY TO TRUTH. 



tively obscure stations, but not obscurely. 
Though quite young, he had acquired high 
but deserved eminence. Now I ask: Was 
he right in this determination ? Did he act 
properly ? Shall we applaud this course as 
noble ? Or shall we object to it as unneces- 
sarily scrupulous? And, if he was right, 
what shall we say of those whose practice is 
directly the reverse ? 

AVhile I w T as pastor of the same church, a 
lady, Mrs. S., the wife of a merchant, desired 
to unite with us. Her husband, from the 
effect of previous associations, and, perhaps, 
a little prejudice, greatly preferred that she 
should unite with another denomination. 
He was not a member of any church, but had 
a predilection for one. She was desirous of 
gratifying him in this respect, and would 
have done so, but for her disbelief of the dis- 
tinctive doctrines of that church. She was 
visited by able ministers, w r ho endeavored 
so to explain its doctrines as to make them 
acceptable to her. Doubts were raised as 
to whether that church really held the doc- 
trines to which she objected. Meantime, 



FIDELITY TO TRUTH. 



71 



she met with a copy of its creed, by which 
those doubts were at once solved. She was 
then decided. She could not give her sup- 
port to a creed to which her understanding 
refused its concurrence. Under these cir- 
cumstances she united with the Methodist 
Episcopal Church. Did she act a just and 
commendable part ? If she did, what must 
we think of the Methodist minister, who, 
believing the doctrines of Methodism, passes 
over, without any change in his views, into 
the ministry of the very denomination which 
she could not conscientiously join ?* 

* The following instances are taken from Tract No. 
167 of the Presbyterian Board of Publication. It is by 
the late Rev. Samuel Miller, D. D. "The writer of 
these pages once knew an eminent physician who was 
bred a Presbyterian, and who had been for many years 
a communicant of that church. Happening in the 
course of an ardent conflict, on a subject altogether 
unconnected with religion, to become strongly pre- 
judiced against a distinguished Presbyterian clergyman 
in his neighborhood, he suffered his hostile feelings so 
far to govern him, that he left the Presbyterian Church, 
united himself with the Episcopal, and remained in the 
latter connection to the end of life. And yet this man, 
as long as he lived, still professed his preference for the 



72 



FIDELITY TO TRUTH. 



This, it will be seen, is an eminently prac- 
tical question. If I am wrong, it may be as 

Presbyterian Church ; embraced every convenient op- 
portunity of attending on its communion ; and when- 
ever he wished to enjoy a free, confidential conversation 
on experimental religion, always resorted to the study 
of a neighboring Presbyterian minister, in whose wis- 
dom and piety he had peculiar confidence. What 
infatuation was here ! To suffer a personal pique to 
separate him from a church which he professed to 
prefer and to love, and to carry him into a denomina- 
tion in the teachings and ministrations of which he 
manifested that he had not entire confidence, and did 
not feel himself, in spiritual things, at home. What 
an erroneous judgment was here, as to that which 
ought to guide us in forming ecclesiastical connections ! 
And what an unhappy example of escaping from a less 
and a temporary evil, by plunging into a greater ! 

" How much more wise was the conduct of another 
Presbyterian, a pious and exemplary elder of the 
church to which he belonged ! He had an unhappy 
controversy with his pastor, which very much in- 
terested the feelings of their respective families. On a 
certain Saturday afternoon, when they had come toge- 
ther for the purpose of adjusting their difficulties, and 
reconciling all parties, they were so far from gaining 
their end, that their controversial feelings became 
more intensely excited than ever, and they parted in 
a state of mutual irritation, which seemed to preclude 



FIDELITY TO TKUTH. 



much my interest, as it is my wish, to be set 
right. Should my son become a popular 
minister, which is, perhaps, not impossible, 
and come from a distance to consult with me : 
I relieve his hesitancy by asking him what 
he has to say. He proceeds, "A proposition 
has been made to me to become the pastor 

all hope of being reconciled. The next day, the pastor 
appeared in the pulpit as usual, and the elder and his 
household appeared in his family pew. At the close 
of the service, as he walked down the aisle, the pastor 
accosted the elder, and said, 1 1 did not expect to see 
you here to-day.' 'Why not?' said the elder. 'Why, 
you have not forgotten,' replied the pastor, ' what 
passed between us last evening.' 1 No,' rejoined the 
elder, 1 I have by no means forgotten it. My feelings 
were greatly wounded, and I thought you behaved ex- 
tremely ill. I thought so then, and I think so still. 
But though I quarrelled with you, I have not quarrelled 
with my Saviour. This is his sanctuary, not yours ; 
and that Gospel with which you are intrusted, you 
have faithfully preached to-day. I did not think pro- 
per, on your account, to deprive myself of the privilege 
which I have enjoyed. I have heard God's precious 
truth dispensed ; and I bless him for the opportunity.' 
Here was practical, consistent, wisdom ; and here was 
an instance of an enlightened elder taking more just 
views of duty than his spiritual guide." 

7 " 



74 



FIDELITY TO TRUTH. 



of a Church. They are very press- 

ing, and offer very liberal considerations." 
What shall I say to him? Suppose I say, 
"Well, why have you not accepted it?' 7 He 
answers, " I could not bring my mind to an 
assurance that I would be doing right." 
" What is your difficulty ?" " I am a Me- 
thodist in principle," he says; "I do not 
believe their creed. I do not see how I 
could preach it" " Perhaps they will not 
insist upon your doing that." "No, they 
told me that I might preach my own doc- 
trines, but it did not seem to me quite right 
for a minister to belong to a denomination 
the doctrines of which he could not consci- 
entiously publish and defend, or for a church 
to support a minister to preach what they 
believe to be error." What shall I say to 
him ? I again ask. His mind has been be- 
wildered by various arguments, and plausible 
appeals to his catholicity of spirit. It has 
been more than hinted to him that to refuse 
would be a display of bigotry ; that, with a 
liberal support, he would also be rejecting 
an enlarged opportunity of usefulness, and 



FIDELITY TO TEUTH. 



75 



doing positive injury to the interests of 
Christianity. If I reply to him thus, "I 
think you may as well go. You will be 
much more comfortably situated than you 
can hope to be in the itinerancy of the M. 
E. Church, and then, all Christians agree 
upon the fundamental doctrines of Chris- 
tianity," he would rejoin, "Have you not 
changed your mind, father ? I have heard 
you, both in public and in private, if my 
memory is not greatly at fault, speak of some 
of the tenets of that denomination as dan- 
gerous error. Besides, I have heard you 
condemn those who desert their principles, 
and eulogize such as have submitted to tem- 
poral disadvantage sooner than compromise 
an article of their faith." Shall I say in 
reply to this, " Certainly I have, and so will 
you, even if you accept the call in question. 
It is popular to do so. People admire all 
kinds of heroism, and every minister of the 
gospel is expected to be a moral hero ; but 
it would not be worth while for you to sacri- 
fice a good salary, good society, and a good 
permanent home, for the petty differences 



76 



FIDELITY TO TRUTH. 



which, divide any of the Christian sects. 
Heroism is a fine topic for declamation, but 
it will not feed hungry children." Shall I 
talk thus to him? No, I would not. By 
the grace of God, I would not. I would say, 
" Stand by your principles , my son. When 
they go up, then do you go up, and when 
they go down, do you go down. Emulate 
the noble virtues of the apostles, confessors, 
and martyrs. Never prove recreant to the 
truth for money, which, when received in 
exchange for bartered principles, is indeed 
filthy lucre. Esteem the approval of your 
conscience now, and of your Judge at the 
last day, as infinitely more than compensative 
of any loss of reputation or other worldly 
advantage to which your firm adherence to 
the truth may subject you." 

If we are not required to be governed by 
this rule in choosing our church relations, 
there would be nothing to prevent my be- 
coming a Eoman Catholic priest, supposing 
that I desired to do so, and were unmarried, 
and it appeared to the authorities of that 
church that its aims could be promoted by 



FIDELITY TO TRUTH. 



77 



my admission to its priesthood. My not 
holding the peculiar doctrines of that church 
would be confessedly no obstacle thereto. 
Eemove the barrier which disagreement in 
doctrine creates, and there is none remaining, 
except what originates in dislike, or preju- 
dice, or pride, or self-interest. But if I 
were to become a resident of a country 
where the wealth and power are in the hands 
of Eoman Catholics, and Protestants few and 
uninfluential, the latter obstacles, in the 
absence of all objections founded upon doc- 
trines, would soon disappear. There would 
be no greater impediment in the way of 
Methodists joining the Eoman Catholic, than 
the Presbyterian or the Protestant Episcopal 
Church ; or than there is in the way of the 
members of the latter churches exchanging 
their ecclesiastical associations, or joining the 
Methodist Episcopal Church. And, to me, 
the inquiry would be interesting, how many 
of the conversions to Eomanism, taking 
place in Protestant countries, England espe- 
cially, are conversions of mere partiality, or 
convenience, or interest. 



78 



FIDELITY TO TRUTH. 



The reasonings and conclusions of this dis- 
course are not directed against those who are 
unacquainted with the doctrinal differences 
of. the sects, who can distinguish the churches 
only by the most obvious external appear- 
ances, and have nothing to guide them but 
their sense of convenience or preference. 
We cannot condemn for a sacrifice of theo- 
logical principles those who have no such 
principles to sacrifice, though we may de- 
plore the training or the indifference which 
has resulted in their condition in this respect. 
Nor do our objections lie against ministers 
changing their ecclesiastical relations. They 
may be obliged to do so. I may yet become 
a Presbyterian. I will become one, without 
delay, if I cease to be an Arminian and be- 
come a Calvinist. I shall have no prejudices 
to overcome. I am a Methodist from prin- 
ciple, not from dislike to other sects, or from 
interest. It should be kept in mind, how- 
ever, that the Apostle, in immediate connec- 
tion with our text, says, " Abstain from all 
appearance of evil." The connection of these 
words is very significant. It appears to me 



FIDELITY TO TRUTH. 



79 



that before a minister enters into negotiations 
with a church of another denomination, he 
should disconnect himself from that whose 
principles he is obliged to disavow and is 
about to leave, and so stand out fairly be- 
fore the world ; then there will be no diffi- 
culty in vindicating his course before Chris- 
tians, or worldlings, or infidels, and Christian 
morality will be justified of its children. 

And now, in closing, I would say that, to 
my mind, the present state of things presents 
a crisis. There is much more seeming union 
among the sects than formerly, and in the 
hearts of many of all sects there is much of 
the real spirit of union, but there must be a 
more delicate sense of honor, and a higher 
morality, in the intercourse of the sects, than 
is sometimes manifested, or the present at- 
tempts at union may be followed by declara- 
tions of non-intercourse — not on the ground 
of doctrinal disagreement, but of practices 
which an enlightened public sentiment can- 
not fail to condemn. 

In determining to deliver these sentiments 
I have had a severe struggle ; but they have 



80 



FIDELITY TO TRUTH. 



been for some time in my heart as a burning 
fire shut up in my bones, and I have been 
weary with forbearing and could not stay. 
If, for their utterance, lam, like the prophet, 
to be had in derision daily, I cannot help it. 
I submit them to the public. If any can 
prove them unsound, let them do so. I de- 
sire to know the truth, and to walk therein. 



! 

j 



put 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: May 2006 

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